Tag Archives: Shirk

Zulnun Misri narrates that he saw some youth bowing and prostrating with great zeal, upon inquiring the youth or one of them said “I am seeking permission from Allah” so within moments, a paper sheet came down flying and it had written on it “this is a message from Allah to his pious and grateful slave that you may go back for I have forgiven all your sins”

“Our Shaykh Ali Al-‘Umari Ash-Shazili At-Trabulsi, the most famous of Awliya of that time and the one having the most Karamat and Khawariq ul ‘Adat…and among his Karamat, may Allah be pleased with him, is what Al-Haaj Ibrahim mentioned (before) said: I came one day to the Hamam (public bath) with our SHaykh ‘Ali Al-‘Umari and with us there was his Khadim (servant) Muhammad Ad-Dubbusi At-Trabusli, et he is the brother of one the wives of the Shaykh, and there was no other than us in the Hammam. He said: I saw from the Shaykh a Karamat among most amazing Khawariq ‘Adat and most rare, and it is that he became angry on his Khadim, this Muhammad, and desired to punish him, and the Shaykh took his own Ihlil, meaning penis with his both hands below his Izar and it became very long until it exceeded his shoulders and became longer than him, and he started to beat his Khadim mentioned, and the Khadim was shouting because of the intensity of the pain, and he did this many times then left him, and the penis returned to his first size, and I understood that the Khadim indeed did something deserving punishment, and he punished him with this amazing form, and when Haaj Ibrahim narrated this to me, he narrated this in the presence of the Shaykh, and the Shaykh was aware. The Shaykh said to me: Do not trust him but check (before), then he took my hand by force and put it on the place of his penis, and I did not feel anything, as if he was not a man at all…”

And Ahsraf Ali Thanvi summarized this book and it was translated into Urdu by one of his student. Despite such falsehood, Nabbahani is a good Sufi for Thanvi…

Regarding Istiwaa Maulana Ashraf Alee Thanwee said in an explanation of a verse,

“This verse is an evidence that Allaah is not in a particular direction, (rather everywhere).” [Tafseer al-Bayaan pg.36), and Maulana Shabeer Ahmad Uthmaanee (the author of Fath al-Mulhim Sharh Saheeh Muslim) also said the same in his notes to the Qur’aan (pg.22 note.7)]

Maulana Hussain Ahmad Madanee, another eminent deobandee scholar wrote in refutation of the Aqeedah Ahlus-Sunnah wal-Jama’ah, who he terms ‘Wahabiyyah’,“The Wahabiyyah group take Istiwaa literally and establish a direction (for Allaah) from the verse, “The most Merciful rose over his Throne.” and other similar verses, which necessitate a body for Allaah.” (ash-Shihaab ath-Thaaqib (pg.64)]

In this defective understanding of the deobandee’s, Imaam Maalik (rahimahullaah) said when replying to the one who asked, ‘How did Allaah make Istawaa? (Ascension above the Throne)’,“Al-Istiwaa is Known, and its how is unknown, to have faith in it is obligatory, and to question it is an innovation.” Then he said to the questioner, “I do not think except that you are an innovator,” and he ordered him to be expelled.”
[The sanad of this narration is good. See Mukhtasar al-Uluww of Imaam al-Albaanee and al-Asmaa was Sifaat (pg.516) of Baihaqee, Aqeedatus-Salaf Wa Ashaabul-Hadeeth (pg’s.17-18), also a supporting narration from Umm Salamah with a similar meaning in Aqeedatus-Salaf Wa Ashaabul-Hadeeth (pg.16), Laalikaa’ee in Shrah Usool al-Ei’tiqaad, Fath ul-Baaree (13/406), Imaam Dhahabee in al-Uluww (pg.65) and Ibn Qudaamah al-Maqdisee in Kitaab al-Uluww (no.82).]

A prominent Hanafee scholar, counted amongst the mujtahid of his madhhab Allaamah Nisfeee Hanafee said, says in his book ‘Tafseer Madaarik at-Tanzeel wa Haqaiq at-Ta’weel’ (2/56),“We translate thuma Istiwaa to mean Istawlaa (conquer) that Allaah conquered the Arsh … and so Allaah subhaanahu wa ta’aala conquered the whole of the creation.” And he says to take the meaning of Arsh as Throne and Istiwaa to mean establishment is baatil like it is the Aqeedah of the Mushabihhah Sect (those who liken the creation with Allaah)

Regarding this we bring the words of the great Muhaddith Imaam Ibn Khuzaimah, author of ‘Saheeh Ibn Khuzaimah’ and student of the great Imaam of Hadeeth, Imaam Bukhaari.

Imaam Haakim mentions in ‘Ma’arifah Uloom Al-Hadeeth’ that Imaam Abu Bakr Ibn Khuzaimah said:“The one who does not proclaim Allaah subhaanahu wa ta’aala is above His Arsh, then he commits kufr with Allaah and he must be given the instruction to repent. If he repents it is better otherwise his neck should be cut and it should be thrown on piles of rubbish so that the Muslims and disbelievers are not troubled by the smell of the body (his condition will be an advice). No Muslim can be his inheritor because it is the saying of the Messenger of Allaah sal-Allaahu ‘alayhe wa sallam that the Muslim can not be the inheritor of the kaafir.”
[Ma’arifah Uloom al-Hadeeth (pg. 84), Aqeedatus-Salaf Wa Ashaabul-Hadeeth (pg’s 20-21) of Imaam Saboonee, Shaikh ul-Islaam Ibn Taymiyyah authenticated it]

The statement of the pious predecessors are numerous with regards to this issue which. Refer to the article, ‘The Sunnah of the Ascension of Allaah’.

Khaleel Ahmad Saharanpooree is one of the foremost scholars of the Deobandee Hanafee’s. He is the author of the book ‘Al-Muhannad A’la Mufannad Aqaa’id Ahlus-Sunnah Wal-Jama’ah.’

This book is a reply to some questions concerning aqeedah posed by Ahmad Raza Khaan Hanafee Bareilwee. The replies of Maulana Khaleel Ahmad have signatures of affirmation to indicate the signed people agree to its contents i.e. the beliefs it contains. So some of the Deobandee scholars who have signed it included:

Infact there are over 100 testification’s of deobandee scholars affirming and agreeing with the beliefs and concepts of the deobandee hanafee’s in this book.

Therefore it will be correct to assume the contents of this book reflect the belief’s of the Deobandee Hanafee’s. We will also include other statements from the eminent deobandee scholars that establish the same beliefs so that a deobandee does not argue we have just quoted from one book and that this may have been a personal belief of the author, as opposed to the general belief of the deobandee’s.

Maulana Khaleel Ahmad writes,“And our Imaams who have performed permissible ta’weel (figurative interpretations) of the verses in terms of correct language and Sharee’ah, so that we, with little comprehension, understand. For example taking Istiwaa to mean Conquer and Hand to mean Power; then this is also correct with us.” [al-Muhannad A’la Mufannad (p.10) (p.31 in another edition)]

Oh deobandee’s, figurative explanation’s in the attributes of Allaah are not acceptable as his attributes are to be accepted in the same manner in which they were narrated. Similarly and likewise it is also incorrect to figuratively explain Istiwaa to mean conquer, as Istiwaa can only mean conquer when there is something or someone to conquer or to overpower, so who competed with Allaah whilst he was over the Throne, and who was more powerful then Allaah that he had overpower them. We seek refuge in Allaah from this.

Furthermore, the linguists of the Arabic language have declared this meaning (of conquering) to be incorrect. (See Fath ul-Baaree (1/177).

Imaam Abul Hasan al-Asha’aree himself said, “With agreement this meaning according to the explainers of the Qur’aan is incorrect.” (Mukhtasir Sawaa’iq al-Mursalah (2/326).

Maulana Khaleel Ahmad Saharanpooree further said,
“In aqeedah we follow Abul-Hasan al-Ash’aree and Abu Mansoor Mautureedee and in the tareeqah of the Soofiyyah we follow the Naqshbandiyyah, Chistiyyah, Qaadirayyah and the Seharwardiyyah.” [al-Muhannad A’la Mufannad (p.13-14), there are many similar statements from other deobandee scholar affirming also affirming this, see also Ulama Deoband’s Ka Maslak (pg.59) of Qaaree Muhammad Tayyib, Fataawaa Raheemiyyah of Muftee Laajpooree, Taareekh Dawat Wa-Azeemat of Maulana Abul Hasan Alee Nadwee,, Ikhtilaaf-e-Ummat Aur Siraat-e-Mustaqeem of Maulana Yoosuf Ludhiyaanwee and many more.]

We ask the deobandee’s, why do you follow Abul-Hasan al-Asha’aree and Abu Mansoor al-Matureedee in their beliefs? Is it because the belief’s of Abu Haneefah were incorrect, if this is the case then how can you do taqleed of him in subsidiary issues which are of lesser importance then the more important issues of beliefs. Also if his beliefs were incorrect then it must follow that his understanding of subsidiary issues would have also been incorrect as the subsidiary issues are built upon the principles. We say this is disrespect and disparagement to Abu Haneefah from your part because you abandon him in the more important issue’s.

Which tareeqah did Abu Haneefah follow? If he did not follow any tareeqah then why do you follow a particular one, did Abu Haneefah order this? Have the deobandee’s surpassed him in his knowledge and adopted one of these tareeqah’s. The tareeqahs are not from the madhab of Abu Haneefah, this is another discredit to him.

The concept of tasawwuf (Soofism) has not been mentioned from Abu Haneefah so how have the deobandee’s adopted and began this practise. All these points show the vessel echoing, “We do taqleed of Abu Haneefah.” and yet at the same time it is empty.

You follow the old beliefs of Imaam Abul-Hasan al-Asha’aree and you still continue in taqleed of his old beliefs to this today. Hence you follow and do taqleed of two Imaams. The slogan the deobandee’s used to utter of not being allowed to pick and chose between the madhabs has been abandoned. They follow one madhab in issues of belief and another in issues of fiqh. It is well established with the scholars of Ahlus-Sunnah al-Jama’ah that Abul Hasan al-Asha’aree left the way of figurative explanation of the attributes of Allaah and adopted the way of Ahlul-Hadeeth, so we was Ahlul-Hadeeth. So now you should also become and call yourselves Ahlul-Hadeeth. Lastly there are differences in beliefs in the Asha’aree and Matureedee schools of beliefs, so how can the deobandee’s follow both, do you pick and chose again.

Regarding the Aqeedah of Abul-Hasan al-Ash’aree then he has affirmed that he left this Aqeedah (i.e. of ta’weel of the Sifaat of Allaah) and adopted the path of Ahlus-Sunnah, which is to affirm the meaning of the attribute without asking how (the kayfiyyah).

He mentions leaving this old Aqeedah and accepting the correct Aqeedah in his two books, ‘Al-Ibaanah an Usool ad-Diyaanah’ and ‘Maqaalat A-Islaamiyyeen.’ He also proclaimed the Aqeedah of Ahlus-Sunnah wal-Jama’ah whilst giving khutbah’s from the minbar.

After mentioning who the Walee Of Allaah is according to Shaykh Abd al-Qaadir rahimahullaah one should beware of those who concoct lies upon the Shaykh and have deviated far away from his path. (check here)

Ashraf Alee Thanvee says in his book Malfoozaath Volume 3

# Malfooz Number 41- Para 2

….The third affair of strangeness is that a desciple (mureed) of Hadhrath Ghaws-al-Aadham ( referring to Shaykh Abd al Qaadir Jeelaanee rahimahullah which means Very Great Helper – This is why they invoke him in the times of need not just at his grave but anywhere, everywhere! Other Awliyaa and Saaliheen and Ambiyaa are considered just helpers but he is considered the greatest aider in the times of distress) narrated a strange incident which is quite astonishing which most probably I have come across in some book of Shaykh Abd-al-Haq Muhaddith Dehlavi.

That once Hadhrath Ghaws-al-Aadham rahimahullah woke up in accordance with his mundane schedule for Salaah at-Thahajjud and stepped out of his monasterial hermitage (Khaankhaah) and this khaadim (desciple) aswell got together with him. After walking for a while they reached a town and soon afterwards entered a house in which there was a congregation and those people stood up after seeing him and he (the Shaykh rahimahullah) seated himself in a position while the desciple also seated himself in a corner.

From a nearby chamber there could be heard a patient’s groaning voice and after sometime this voice disappeared and four people exited (the chamber) with a janaazah and accompanied with them was an old person and this janaazah was placed in front of Hazrath (Shaykh Abd al-Qaadir) and he offered janaazah prayer soon after that congregation took the janaazah and left. The Shaykh got back to his previous position.

When the congregation had left, soon after a person who was a Christian appeared. Hadhrath pulled out the cross hanging on his neck and broke its chain and made him recite the Kalimah and then addressed the congregation that he (this new muslim) is (now) such and such headed back to his hermitage.

After reaching his place he became busy in Salaah at-Thahajjud. After the night passed, this mureed (desciple) questioned Hadhrath as to what the issue was concerning the incident the previous night. Hadhrath said, that the maqaam to which we had been was a town named Mawsil and that congregation was the jamaah of Abdaal ( A soofee terminology; their belief is that all the affairs of this universe are governed by Abdaal who are human beings and whenever one of them dies, there is a replacement and their number remains fixed) and that ailing person was one of them and they communicated to me spiritually (baathinee – soofees believe their saints have super natural ways to communicate that are far above general human abilities) that he shall be dying very soon and they requested him to be replaced. This is why I had been there and when he died then I requested Allaah to appoint someone in his place. Then there was an Order from Allaah that in Rome, a Christian is immersed in worshipping the cross, so he should be appointed as a replacement for the dead person.

Then I asked (Allaah) as to how should his appearance here be requested? He then appeared in a strange abnormal miraculous way and immediately he was converted to a Muslim and placed on the position of abdaal and the message was conveyed that no one should be proud of one’s class/elegance and everything is restricted to My (Allaah’s) Fadhl.

Some of the noble ones (buzurg) received kashf (hidden ghayb) that even in India also there are shrines (graves) of certain ambiyaa alaihim us salaam and there is a place after Ambaala (name of a place) there is an enclosure and in it there are these graves/shrines. The signs of these graves have not remained intact of all these graves but for some of them the signs still remain. Maulana Rafee uddeen once visited that place and some students aswell accompanied him and maulana became a MURAAQIB ( Devotee of the grave who medidates at the grave to receive hidden knowledge from the souls and enguages in communication with the dead souls) there and I did not hear from the Mawlaana directly but he mentioned it to his soofi-desciple (mureed) named Hussaini , and this mureed (follower of a peer – soofee shaykh) mentioned it to the son-in law of the Maulana and his son-in-law mentioned it to me that Maulana described the kayfiyah (state) of receiving kashf (hidden ghayb) – the souls of those noble ones (those alleged Prophets) enguaged in a spiritual connection with the Maulana and he met them and it came to be known that from among them one noble person’s name was Khidr or Khidhr and one other was his son (named) Ibraaheem and he informed that his era was Karnaa. With a rigorous research it was found that there was a King Karan (Raja Karan) who lived there and passed away approximately 2000 years from now.

[Note:- Raja Karna is the one mentioned in the hindu religious scriptures, whose city is very close to Ambala]

Conclusion:-
1. Deobandee maulvees become Muraaqib at the graves (known or maj’hool).

2. Receive Kashf from the graves by enguaging in discussion with the dead souls.

3. Dead souls give the living deobandees knowledge of unseen.

4. Through Kashf deobandees come to know things that only Prophets were able to know through revelation. Like names of the Prophets that neither Allaah nor His Messenger Sallallahu Alaihi Wa Sallam have informed us, their location of graves, etc.

5. Deobandee maulvees dont have any shame to declare a Prophet named Ibrahim during the time of Raja Karna without any evidence from either the Qur’aan or the Sunnah but by way of Kashf!!!

This book shows the creed of the Deobandi elders: Hajji Imdadullah Al-Makki to whom many major Deobandi scholars have given oath of allegiance, Qasim An-Nanowti founder of Dar ul ‘Ulum Deoband, Rasheed Ahmad Al-Gangohi called Imam Rabbani, the Hakeem of the Deobandi community Ashraf Ali Thanvi and others.

NOTE:

In this website we have used the word "Deoband" which only refers to those that have studied Deobandi Aqeedah and have adopted it.
It ABSOLUTELY DOES NOT refer to any of the laymen brothers and sisters that ONLY attribute themselves to Deobandi sect without even knowing their reality, aqeedah & manhaj.
The layman is insha'Allah free from the innovations, kufr and shirk of Deobandis.